总题：民数记结晶读经（一）
The Major Types and the Prophecy concerning Christ
读经：民十七8，十九2、9，二十8，二一4～9，三五6～7，二四17
壹 我们需要看见并经历在民数记里关于基督的主要预表：
I. We need to see and experience the major types concerning Christ in Numbers:
一 亚伦发芽的杖不是预表死了的基督，乃是预表复活的基督，发芽的基督；祂不只发芽，并且开花、结出熟果─十七8：
A. Aaron's budding rod typifies not a dead Christ but the resurrected Christ, the budding Christ, who not only buds but also blossoms and bears fruit to maturity—17:8:
1 民数记十六章三节的话以及摩西在九至十节的话，表明神子民中间这次背叛的根乃是野心，要争夺权力和更高的地位；野心暗中破坏神的计划，并败坏神的子民；历世纪以来，基督徒中间的许多难处都是由野心引起的─参太二十20～28，约叁9～11。
1. The word in Numbers 16:3 and Moses' word in verses 9 and 10 show that the root of this rebellion among God's people was ambition, the struggle for power and for a higher position; ambition undermines God's plan and damages His people; throughout the centuries many problems among Christians have been caused by ambition—cf. Matt. 20:20-28; 3 John 9-11.
2 摩西是神代表的权柄，是神所委派的权柄，他将这案件交给神这最高的权柄，让神说话、暴露并审判；在争夺权力的事上，唯一能审判并暴露真实光景的，乃是神自己─民十六4～5。
2. As God's deputy, or delegated, authority, Moses referred the case to God as the highest authority, for His speaking, exposing, and judging; in a struggle for power the only One who can judge and expose the real situation is God Himself—Num. 16:4-5.
3 可拉和其他人活活地坠落阴间（33）；他们直接下到那里，不需要先经过死（参启十九20）；这是耶和华所创作的一件新事（民十六29～30）。─引用经文
3. Korah and the others went down to Sheol alive and directly (v. 33); they did not need to die first (cf. Rev. 19:20); this was something new that Jehovah brought about (Num. 16:29-30).
4 神对这些与可拉、大坍、亚比兰一同背叛之二百五十人的审判，表征人对神一切的事奉，若是照着人的意见、凭人的肉体并与别人争竞，都要受十字架的审判。
4. God's judgment on the two hundred fifty men who rebelled with Korah, Dathan, and Abiram signifies the judgment of the cross on all of man's service to God that is according to man's opinions, by his flesh, and in rivalry with others.
5 十六章里可拉和他一党的背叛，与祭司职分有关（3、8～10），所以亚伦的杖发芽乃是个表白，指明亚伦蒙神悦纳，在神所赐的祭司职分上有权柄（5）。─引用经文
5. Since the rebellion of Korah and his company in Numbers 16 was related to the priesthood (vv. 3, 8-10), the budding of Aaron's rod was a vindication indicating that Aaron was the one accepted by God as having authority in the God-given ministry of the priesthood (v. 5).
6 一切事奉的原则乃在于发芽的杖；复活乃是我们事奉神的永远原则；凡是我们能的，乃是天然的，我们不能的，才是复活的─参罗一9，七6，林后一8～9。
6. The principle to every service lies in the budding rod; resurrection is an eternal principle in our service to God; what we can do belongs in the natural realm, and what is impossible for us to do belongs in the realm of resurrection—cf. Rom. 1:9; 7:6; 2 Cor. 1:8-9.
二 红母牛，除污秽之水的主要成分，表征救赎的基督─民十九2、9：
B. The red heifer, the principal component of the water for impurity, signifies the redeeming Christ—Num. 19:2, 9:
1 红色表征罪之肉体的样式，为着外在担负人的罪。
1. The color red signifies the likeness of the flesh of sin, which is for the bearing of man's sin outwardly.
2 母牛没有残疾，表征基督虽然是在罪之肉体的样式里，却没有罪的性情；母牛是无残疾的，指明基督是完全的。
2. The heifer being without defect signifies that although Christ was in the likeness of the flesh of sin, He did not have the sinful nature; that the heifer was without blemish indicates that Christ was perfect.
3 母牛未曾负轭，表征基督从未被任何人使用，特别是未被神的仇敌撒但使用，或为着他被使用。
3. The heifer having never been under a yoke signifies that Christ was never used by anyone, especially by or for God's enemy, Satan.
4 正如红母牛一样，基督也是在营外，就是在耶路撒冷城外的一座小山─加略山─被钉十字架的─3节，来十三12～13，太二七33。
4. Like the red heifer, Christ was crucified outside the camp, on Calvary, a small mount outside the city of Jerusalem—v. 3; Heb. 13:12-13; Matt. 27:33.
5 “祭司要把香柏木、牛膝草、朱红色线，都丢在烧牛的火 中”─民十九6：
5. "The priest shall take cedar wood and hyssop and scarlet strands, and cast them into the midst of the burning of the heifer"—Num. 19:6:
a 香柏木表征基督尊贵的人性，牛膝草表征基督卑微的人性，朱红色表征救赎最高的意义。
a. Cedar wood signifies Christ in His dignified humanity, hyssop signifies Christ in His humbled humanity, and scarlet signifies redemption in its highest significance.
b 尊高的基督与卑微的基督，在祂的救赎里，乃是除污秽之水的组成元素─9节。
b. The high and dignified Christ and the lowly and humbled Christ in His redemption were elements for the composition of the water for impurity—v. 9.
6 民数记十九章九节说，“要有一个洁净的人收起母牛灰，放在营外洁净的地方，为以色列人会众留着，用以作除污秽的水；这是赎罪祭”：
6. Numbers 19:9 says, "A man who is clean shall gather up the ashes of the heifer and place them outside the camp in a clean place, and it shall be kept for the assembly of the children of Israel as water for impurity; it is a sin offering":
a 灰表征基督被减为无有（可九12）；这灰要留作除污秽的水，为着洁净罪，或作赎罪祭。─引用经文
a. Ashes signify Christ reduced to nothing (Mark 9:12); these ashes were kept for the water for impurity; it was a purification of sin, or a sin offering.
b 民数记十九章的污秽，乃是指死，遍布在以色列人中间（十六49）；因此需要除污秽的水。─引用经文
b. The impurity in Numbers 19 refers to death, which became prevailing among the children of Israel (16:49); thus, there was the need for the water for impurity.
7 “要为这不洁净的人拿些赎罪祭烧成的灰，放在器皿里，倒上活水”─十九17：
7. "For the unclean they shall take of the ashes of the burning of the sin offering, and running water shall be added to them in a vessel"—19:17:
a 唯有基督救赎的工作，借着祂尊高而卑微的人性，凭祂的死和祂复活的灵（17），才能医治并洁净整个局面，除去死的不洁。─引用经文
a. Only the working of Christ's redemption, through His dignified and humbled humanity, with His death and the Spirit of His resurrection (v. 17), could heal and cleanse the situation from the uncleanness of death.
b 这里的活水（流动的水）表征在基督复活里的圣灵；在除污秽的水里，有基督救赎的效能，连同祂复活之灵洗净的能力。
b. The living (running) water here signifies the Holy Spirit in the resurrection of Christ; in the water for impurity, there is the efficacy of Christ's redemption with the washing power of the Spirit of His resurrection.
三 二十章八节里的磐石预表钉死并复活的基督，从磐石流出的水预表那灵，就是从钉十字架并复活之基督所流出的活水─林前十4，约十九34：
C. The rock in Numbers 20:8 typifies the crucified and resurrected Christ, and the water that flowed from the rock typifies the Spirit as the living water that flowed out of the crucified and resurrected Christ—1 Cor. 10:4; John 19:34:
1 基督既已被钉十字架，那灵也既已赐下，基督就不需要再被钉了，就是不需要再次击打磐石，使活水流出；在神的经纶里，基督只该钉死一次─来七27，九26～28上。
1. Since Christ has been crucified and the Spirit has been given, there is no need for Christ to be crucified again, that is, no need to strike the rock again, that the living water may flow; in God's economy Christ should be crucified only once—Heb. 7:27; 9:26-28a.
2 我们要从钉十字架的基督接受活水，只需要“拿着杖”，并“吩咐磐石”；拿着杖就是在基督的死里与祂联合，并将基督的死应用在我们自己身上和我们的处境中；吩咐磐石，就是向基督这被击打的磐石直接说话，求祂基于那灵已经赐下的这个事实，将生命的灵赐给我们─参约四10。
2. To receive the living water from the crucified Christ, we need only to "take the rod" and "speak to the rock"; to take the rod is to identify with Christ in His death and apply the death of Christ to ourselves and our situation; to speak to the rock is to speak a direct word to Christ as the smitten rock, asking Him to give us the Spirit of life based on the fact that the Spirit has already been given—cf. John 4:10.
3 在民数记二十章摩西定罪百姓是背叛的人，其实摩西才是违背了神的话的人─10～11、24节，二七14。
3. In Numbers 20 Moses condemned the people as rebels, but Moses was the one who rebelled against God's word—vv. 10-11, 24; 27:14.
4 摩西没有尊神为圣，就是使祂成为凡俗的；摩西向百姓动怒，又错误地击打磐石两下，就是没有尊神为圣。
4. Moses failed to sanctify God, making Him common; in being angry with the people and in wrongly striking the rock twice, Moses failed to sanctify God.
5 神没有动怒，摩西却动怒，没有在神圣别的性情上正确代表神；他击打磐石两下，没有遵守神在祂经纶里的话；因此，摩西违犯了神的圣别性情和祂神圣的经纶。
5. In being angry when God was not angry, Moses did not represent God rightly in His holy nature, and in striking the rock twice, he did not keep God's word in His economy; thus, Moses offended both God's holy nature and His divine economy.
6 为这缘故，他虽然与神亲密，被视为神的同伴（出三三11），却失去了进入美地的权利。─引用经文
6. Because of this, even though he was intimate with God and may be considered a companion of God (Exo. 33:11), Moses lost the right to enter the good land.
7 在我们所说并所作一切关于神子民的事上，我们的态度必须按照神圣别的性情，我们的行动必须按照祂神圣的经纶；不然，我们会在言语和行动上背叛祂并得罪祂。
7. In all that we say and do concerning God's people, our attitude must be according to God's holy nature, and our actions must be according to His divine economy; otherwise, in our words and deeds we will rebel against Him and offend Him.
四 民数记二十一章四至九节的铜蛇是主耶稣的预表（约三14～15）；祂在罪之肉体的样式里被钉十字架，作我们的代替和顶替，使我们能“望”（信入）祂而得永远的生命：─引用经文
D. The bronze serpent in Numbers 21:4-9 is a type of the Lord Jesus (John 3:14-15), who was crucified in the likeness of the flesh of sin as our Substitute and Replacement that we might "look at" (believe into) Him and have eternal life:
1 当以色列子民得罪神，为蛇所咬之后，神吩咐摩西举起铜蛇，替他们受神的审判，凡望那铜蛇的就活了。
1. When the children of Israel sinned against God, they were bitten by serpents; God told Moses to lift up a bronze serpent on their behalf for God's judgment, that by looking upon that bronze serpent all might live.
2 主耶稣在“罪之肉体的样式”里来（罗八3），这样式就是铜蛇的形状；铜蛇有蛇形而无蛇毒。─引用经文
2. The Lord Jesus came in "the likeness of the flesh of sin" (Rom. 8:3), which likeness is equal to the form of the bronze serpent; the bronze serpent had the form of the serpent but was without the serpent's poison.
3 基督成为“罪之肉体的样式”，却与肉体的罪无分无关─林后五21。
3. Christ was made in "the likeness of the flesh of sin, " but He did not participate in any way in the sin of the flesh—2 Cor. 5:21.
4 当祂在肉体里，在十字架上被举起时，古蛇撒但因着祂的死就受了对付；这就是说，堕落之人里面的蛇性受了对付─来二14，约一29。
4. When He was lifted up in the flesh on the cross, by His death Satan, the old serpent, was dealt with; this also means that the serpentine nature within fallen man has been dealt with—Heb. 2:14; John 1:29.
5 日复一日，我们能享受主，并将祂这赎罪祭的实际应用到我们全人里面；祂是对付罪的生命，对付我们罪恶性情的生命。
5. Day by day we can enjoy and apply the Lord to our being as the reality of the sin offering; He is the sin-dealing life, the life that deals with our sinful nature.
五 庇护城预表包罗万有的基督作救赎之神的具体化身，误犯罪的人可以逃入基督里得庇护─民三五6～7、9～34：
E. The cities of refuge typify the all-inclusive Christ as the embodiment of the redeeming God, into whom mistaken sinners can flee for refuge—Num. 35:6-7, 9-34:
1 神把基督交在罪人手中，他们错误地把祂治死─徒二23，罗四25，路二三34，林前二8。
1. Christ was delivered by God into the hands of sinners, who mistakenly put Him to death—Acts 2:23; Rom. 4:25; Luke 23:34; 1 Cor. 2:8.
2 倘若一个罪人悔改，神会看他是误犯罪的人而赦免他；这样一个人可以逃到基督里面；但任何人若拒绝福音，并不悔改，神会看他是故意犯罪的人，注定要沉沦─路二四47，徒二38，民三五16，约三16～18。
2. If any sinner repents, God will regard him as a mistaken sinner and will forgive him; such a one may flee into Christ, but if anyone refuses the gospel and does not repent, God will regard him as a willful sinner, one who is destined to perish—Luke 24:47; Acts 2:38; Num. 35:16; John 3:16-18.
3 庇护城有六座，约但河两岸各三座；六这数字表征犯错的人，因为人是神在第六日创造的─民三五14，创一26～27、31。
3. There were six cities of refuge, three on each side of the Jordan; the number six signifies mistake-making man, who was created by God on the sixth day—Num. 35:14; Gen. 1:26-27, 31.
4 三这数字表征三一神作犯错之人的庇护；二这数字（两组各三座城）表征立在宇宙中的见证，向宇宙见证并宣告，三一神住在地上人类中间，作他们的庇护城。
4. The number three signifies the Triune God as the refuge for the man who makes mistakes; the number two (the two sets of three cities each) signifies a testimony standing in the universe, testifying and declaring to the universe that the Triune God is living on earth among human beings to be their city of refuge.
5 给利未人的城有四十八座（民三五7），要分散在以色列中间，作他们美妙便利的福分。─引用经文
5. The cities given to the Levites were forty-eight cities (Num. 35:7); the forty-eight cities were to be scattered among Israel to be her marvelously available blessing.
6 庇护城不仅为着以色列人，也为着在他们中间的外人并寄居的，这表征三一神作犯错之人的庇护，乃是为着全人类的─15节。
6. That the cities of refuge were to be not only for the children of Israel but also for the strangers and sojourners among them signifies that the Triune God as the refuge for mistake-making man is for all mankind—v. 15.
7 不仅如此，六座庇护城分布在不同的地方，指明基督作三一神的具体化身，乃是亲近、便利的；三一神已经在人中间扩展，达到我们所在之处，作一切犯错之人的庇护城。
7. Furthermore, the distribution of the six refuge cities in different places indicates that Christ, the embodiment of the Triune God, is near and available; the Triune God has spread among men, to the very place where we are, to be a city of refuge for all those who make mistakes.
贰 认真说来，民数记只有二十四章十四至二十五节这段话是预言，也就是解经家所称“巴兰的预言”；这预言是说到主再来时所要发生的事，由十四节的“日后”（原文意，末后的日子）所指明：─引用经文
II. Strictly speaking, the only portion of Numbers that is a prophecy is the portion in 24:14-25, which Bible expositors call "Balaam's prophecy"; this prophecy speaks of the things that will happen at the Lord's second coming, as indicated by the phrase in the last days in verse 14:
一 从雅各而出的星和从以色列兴起的杖都是指基督─17节：
A. Both the Star out of Jacob coming forth and a Scepter rising out of Israel refer to Christ—v. 17:
1 主出生时显为明亮的星（太二2），祂再来时要显为明亮的星（启二28，二二16），但在今世，就是祂两次的显现之间，袍也要在属祂的人心里如同晨星出现（彼后一19）。─引用经文
1. The Lord was manifested as a bright star at His birth (Matt. 2:2) and will be manifested as a bright star at His second coming (Rev. 2:28; 22:16), but in this age, between His two appearings, He also rises as the morning star in the hearts of those who belong to Him (2 Pet. 1:19).
2 杖是指基督的掌权；有杖的人就是在宝座上有包罗万有之权力和权柄的人─诗二9，四五6，创四九10，启二26～27。
2. The Scepter refers to Christ's ruling; the One who has the scepter is the One who is on the throne and has all-inclusive power and authority—Psa. 2:9; 45:6; Gen. 49:10; Rev. 2:26-27.
二 民数记里以色列人的历史表征召会的历史（林前十5～6，参民二四9下）；在这些历史的末了，基督作为星和杖就要显现；祂要来照耀万民并治理全地；那时地上一切扰害神子民的情形，都要被除去，神的子民将不再受苦。─引用经文
B. The history of Israel in the book of Numbers signifies the history of the church (1 Cor. 10:5-6; cf. Num. 24:9b); at the end of these histories, Christ will appear as the Star and the Scepter to shine on all the peoples and to rule the whole earth; at that time everything on earth that harasses God's people will be removed, and God's people will no longer suffer.